Vindiciæ literarum, the schools guarded, or, The excellency and vsefulnesse of humane learning in subordination to divinity, and preparation to the ministry as also, rules for the expounding of the Holy Scriptures : with a synopsis of the most materiall tropes and figures contained in the sacred scriptures : whereunto is added, an examination of John Websters delusive Examen of academies / by Thomas Hall ... ; in the end is annexed an elaborate defence of logick by a learned pen.

ANadiplôsis, when a word that is used in the end of one sen∣tence, is repeated in the beginning of the next, as Psal. 122.2, 3. our feet shall stand in thy gates O Ie∣rusalem, Ierusalem is builded, &c. So v. 5. there are the thrones of judgement, the thrones of, &c. Psa. 145.18. the Lord is nigh to al that cal upon him,* 1.1 to al that call upon him in truth. So Deut. 8.7. the Lord bringeth thee into a good Land, a Land of brooks. So Isaiah 30.9. Ieremy 2.13. and 12.11. Luke 7.31, 32.

Anaphora, when the same word is repeated in the beginning of sentences, as Psal. 29.3. to 10. the voice of the Lord is upon the waters, the voice of the Lord, &c. So Psal. 27.1. and 118.2, 3, 4. and 124.1, 2. and 148.1, 2, 3, 4, and

1••0 1, 2, 3, 4▪ 5. So Ier. 50.35, 36, 37. a sword is upon the Caldeans, a sword is upon the lyars. Ier. 51.21, 22, 23. Ezek. 27.12, 15, 16, 17, 18. Rom. 1.21, 22, 23. thou, thou, thou, 2 Cor. 11.20 and 1 Cor. 1.20. Phil 4.8. Amos 1.3▪ 6, 9.

Antimetabole, is an inversion or change of words, as 1 Cor. 11.8. Man is not of the woman, but the woman of the man. So 2 Cor. 12.14. children ought not to lay up for their parents, but Parents for their children.

Antitheton, is the illustration of a thing by its opposite, as Isaiah 5.47. I looked for grapes, and behold wild grapes, for judgement, and behold op∣pression; we looked for light, but be∣hold obscurity; for brightnesse, but wee walke in darknesse.

* 1.2Anthropopathia, is a figure very fre∣quent in Scripture, as when it speaks of God after the manner of men, and by bodily things sets forth his divine ex∣cellencies. Thus passions, as Joy, An∣ger, griefe, &c. are attributed to God. Thus he is said to have eyes, signifying his omniscience, a hand, signifying his power, wings, to shew his care and protection of his people, nostrils, noting his indignation▪ &c.

Ar••siópesis,* 1.3 when out of an holy an∣ger or vehemency, wee cut off some word or part of a sentence, which yet is understood, as Psal. 6 3. but thou O Lord, how long? q. d. how long wil•• thou delay to send me help and soccour. So Luke 19.42 O if thou hadst known! q d. how happy had it been for thee, if thou hadst known. So 1 K••n 21.7. dost thou now governe the Kingdome of Israel—Arise. q.d. art not thou a King? then mayest thou doe what plea••eth thy selfe, therefore arise speedily and bee doing. Remember this was the counsell of a Iesabel. So Psal▪ 95.11. and Heb. 3▪11. to whom I sware in my wrath * 1.4 if they enter into my rest▪ q.d. they shall never enter into my rest, if they come there, let me not be God, or let me not be true. So Psal. 89 35. So 2 Cor. 12 6. I will say the truth—••ut now I forbeare. So * 1.5 Hosea 8 1. Trum∣pet to mouth. Heb q.d. ••et the trumpet to thy mouth, as an Eagle. Heb q.d. the enemy shall fly swif••ly, as an Ea∣gle, Isaiah 1.13. I cannot bear your sinne. Vehemen issimam indignationem repraesentat.

Apostrop••e, is the turning of a speech

from one person to another, many times abruptly. Thus Psal. 2.9. the Prophet sets forth Gods judgements against the enemies of Christ: then ver. 10. he presently turnes his speech to the great ones: Bee wise now therefore, O yee Kings. So Isaiah 1.2. the Prophet fin∣ding the people to be rebellious, turns his speech to the inanimate creatures, Heare O yee Heavens, and harken O earth. So Gen. 49.18. Iudg. 5.21, Psal. 109.21.

Asyndeton, or Dialyton, hath no co∣pulative, as 1 Cor. 13.4, 5, 6. charity suf∣fereth long, charity envyeth not, &c. So 1 Thes. 5.16. to 22. Rom. 3.11. to 16. Psal 66.1 2, 3 Rom. 1.29. 2 Tim. 3.2.

Catachrésis, an improper kind of speech, as Exod. 20.22. yee have * 1.6 seen that I have talked with you (i) ye have heard the Lord speak. So Exod. 23.19. thou shalt not seeth a Kid in her Mo∣thers milk, mother is not so proper a terme with us, for a dumbe creature. So Isaiah 64.1. O that thou wouldest ••end the Heavens and come downe! Hee speaks of God after the manner of men: if a man were in Heaven, and should descend, he having a body, which is a

grosse substance, must needs divide and rend the Heavens, but God being a most pure spirit, passeth through all things, with out any dviding or rending; yet is there in these divine condescentions of speech, a singular excellency; the Lord in his goodnesse, considering our weaknesse, doth even stammer with us, the better to instruct us. Thus Teachers are said to have a voice, Psal 6.8. and 39.12. the Lord hath heard the voice of my weeping.

Climax, or gradation is frequent in Scripture, when the succeeding clauses transcend each other, as Mat. 7.7, 8. Aske, Seek, Knock; tis not a simple re∣petition, but a gradation. So Rom. 5.3, 4, 5. Tribulation worketh patience, pati∣tience, experience; and experience hope. So Rom. 8.30. Whom he did pre∣destinate, them he also called; whom he called, them he justified, and whom he justified, them he glorified. So Hos. 2. 21, 22. I will heare the Heavens, and they shall heare the earth, &c. So Rom. 10.14, 15. How shall they call on him, on whom they have not beleeved? and how shall they beleeve in him of whom they have not heard? and how shal they

heare without a Preacher, &c. So Iam. 1.2, 3, 4. Temptations prove us, probati∣on brings forth patience, and patience help•• on towards perfection. So 2 Pet. 1.5, 6, 7. add to your faith, vertue▪ and to virtue, knowledge; and to know∣ledge, temperance; and to temperance, patience, &c. So Iudges 5.30. A work of divers colours is excellent. 2. A work of divers colours of the Needle, is more. 3. Wrought on both sides, that's most of all. So 1 Cor. 11.3. The head of every man is Christ, and the head of the woman is the man, and the head of Christ is God. So Iohn 1.1, 2, 3 4, 5.

Ellipsis, the defect or wanting of a word, as Exod 4.25. Z••pporah took a sharpe [stone or knife] is understood. So Isaiah 1.13. I cannot iniquity (i) I cannot beare iniquity. So Hos. 8.1. [see before, Aposio••ésis.]

Enallage or Heteresis is, 1. Of the Gen∣der, so••etime the Feminine Gender is put for the Masculine, thus effeminate men are called women, Isaiah 3.12. 2. Of the person, thus one person is oft put for another, as the second for the third, and the third for the first. 3. Of the number, thus the singular number

is oft put for the plurall, and so on the contrary.

Epanalepsis, when the same word is put in the beginning, and the ending of a sentence, as Phil. 4.4. Rejoice in the Lord alwaies, and againe I say, Rejoice. So Psal. 8.1, 9. and 46.1. ult. the same sentence is put in the beginning and ending of the Psalme. So 1 Cor. 3.21, 22. All things are yours, whether things present, or things to come, All is yours. So Rom. 15.4. whatsoever things were written aforetime, were written for our learning. So 1 Cor. 14.15. I will pray with the Spirit, and with the Under∣standing also. I will sing with the Spirit, and with the Understanding also. 2 Cor. 4.3. If our Gospell be hid, to them that perish it is hid. So it runs in the Origi∣nall.

Epanodos, when the same word is repeated in the beginning and middle; or in the middle & end, as Psal. 114.3, 4, 5, 6. Ezek. 32.16. this is the lamenta∣tion, where with they shall lament her, the daughters of the Nations shall la∣ment her, they shall lament for her, &c. Iohn 8.47. He that is of God, heareth Gods word, yee therefore heare them

not, because yee are not of God, Rom. 7.19. the good that I would, I doe not; but the evill that I would not, that I do, Gal. 2.20. I live, yet not I, but Christ li∣veth in me, and the life which I now live, I live by faith. So 2 Cor. 2.10, 15, 16.

Epanorikósis, or correction, is the re∣inforcement of the clause last uttered, by the subsequent. So Gal. 3.4. and 2.20, have ye suffered so many things in vain? if it be yet in vaine. So Luke 11.27. When the woman cryed, blessed is the wombe that bare thee, Christ con∣verts he. verse 8. yea rather blessed are they that heare the word of God, and do it.* 1.7 So 1 Kings 14.14. the Lord shall raise up a King, who shall cut off the house of Ieroboam that day; but what, even now? So Rom. 8.34. and 1 Cor. 15.10. I have laboured more abundantly then they all, yet not I, but the grace of God which was in me.

Epistrophe, when there is the like en∣ding in sentences, as Psa. 136. per totum. for his mercie endures for ever. Ezek. 33.25, 26. and shall yee possesse the Land? yee stand upon your sword, &c. and shall yee possesse the Land? So Ioel 2.26, 27. and my people shall never be asha∣med,

and yee shall eat in plenty, &c. and my people shall never be ashamed. So Amos 4.6, 8, 9, 10, 11. yet have yee not returned to me saith the Lord, &c. So Haggai 2.8, 9. and 1 Cor. 13.11. when I was a child, I spake as a child, I under∣stood as a child, I thought as a child. So a Cor. 11.22. are they Hebrews? so am I. Are they Israelites? so am I.

Epizeuxis, when the same word is doubled by way of emphasis, as Isaiah 40.1. comfort yee, comfort yee my peo∣ple. Isaiah 51.12. I, even I am he that comforts you. Isaiah 38.19. the living the living, he shall praise thee. Mat. 23.37. O Ierusalem, Ierusalem, which killest the Prophets. The name is doubled, to expresse the great affection of the spea∣ker So 2 Sa. 18.33.* 1.8 O my son Absalom, my son, my son, &c. Thus Deborah quickens her selfe. Iudg. 5.12. awake, awake, Deborah, &c. So Isaiah 51.9. and Ezek. 21.9.27. I will overturne, overturne, overturn it (i) I will certain∣ly overturn it.

And this is done sometimes by way of amplification, as Psal. 145.18. the Lord is nigh to all that call upon him, even to all that call upon

him in truth. So Psal. 68.13. the Kings of Armies do fly, do fly [fugiunt, fugiū••] q.d. they fled amain. ••o Ioel 3.14. multi∣tudes, multitudes (i) great multitudes.

3. By way of transition, as Hosea 2.21. I will heare the Heavens, and the Heavens shall heare the Earth, and the Earth shall heare the Corn, &c.

E••phenismus, is a fair kind of speech, as Gen. 4.1. Adam knew Eve. See the like mo••est expression, Numb. 31.17. Mat. 1.25. Luke 1.34. Thus Incest and Adu••••ery is sometimes exprest by a mo∣dest terme of uncovering the naked∣nesse. Levit. 18.6. and 20.11, 17. Ezek. 22.10. T••us to sanctify, is put for to de∣file. D••ut. 22.9. So an Harlot is called Kedesuh, a holy woman. Gen. 38.21. by a contrary meaning, as being most unho∣ly and uncleane. Thus words sometimes have contrary significations,* 1.9 as Barac signifies to blesse or curse. Chesed signi∣fies piety or impiety, Levit. 20.17. but Psal. 106.1. it signifies goodnesse.

Exclamatio is that whereby we ex∣presse our affection. It is sometimes used per modum optationis, when wee ear∣nestly desire a thing, as 1 Chro. 11.17. Oh that one would give me of the water of

the Well of Bethleem! Isaiah 64.1. O that thou would••t rend the Heavens, and come down! Psal. 84.1.

2. Per modum admirationis, by way of admiration, as Rom. 11.33. O the depth of the riches, both of the wise∣dome and knowledge of God!

3. Per modum objurgationis, by way of reproof, as Gal. 3.1. O foolish Gala∣thians, who hath bewitched you? So Acts 7 51, 52.

4. Per modum Dolentis, by way of lamentation, Rom. 7.24. Oh wretched man that I am, &c.

Exegesis, it is usuall with the Scrip∣ture, having said a thing in one member of a sentence,* 1.10 to repeat the same againe, by way of explication or confirmation in the later part as Psal 6.8 9. and 33. 10. 2 Kings 20.3. Remember O Lord, how I have walked before thee, in truth; what's that? an•• with a perfect heart, and have done that which is right in thy sight. So Isaiah 3.4, 9. and 14.13, 14. Iohn 1.3. Rom. 11.7 8. God hath given them the spirit of slumber, what's that? eyes that they should not see, and eares that they should not hear. So 2 Tim. 3.1. he tels us in generall, that

the last dayes shall be perillous, then verse 2, 3, 4, 5. he tels what particular vices should raign, and make the times so perillous. Yea, such is the goodnesse of God to his people, that when the Scripture hath spoken any thing dark∣ly, it useth oft times to join some plain thing to give light to it, as Isaiah 51.1. what is somewhat dark in that verse, is presently explained in the second. So Deut. 7.3. they must not match with Idolaters, why so? v••. 4 6. First, because by this meanes, they will draw you to worship their gods. 2. This will pro∣voke God to anger. 3. You are an holy people, sequestred for Gods speciall ser∣vice, &c. Thus oft, not alwaies, we have the sense at hand: yet sometimes wee must search and goe farther off to finde out the sense of some places, which wee read.

Hendyadys, when one thing is divi∣ded into two, as Mat. 4.16. in the regi∣on and shadow of death, for, the shady region of death. So Mat. 20.20. Wor∣shipping and desiring (i) desiring by worshipping.

Hypallage, when the order of the words is changed, as Iob 17.4. thou hast

hid their heart from understanding (i) thou hast hid understanding from their heart.* 1.11 So Isaiah 1.3. the Asse knowes his Masters crib, or, he knowes the Ma∣ster who feeds him in his crib. So Heb. 3.13. through the deceitfulnesse of sin (i) by deceitfull sin.

Hysterologia, or Hysteron-Proteron, is a placing of that before,* 1.12 which should be after, and somethings after, which should bee before. The Pen men of Scripture, doe not alwaies observe the just order of things, but the truth of the History; they set them down, in that order, in which they came to their minds, and not in that order, which they fell out in. Psal 7.14. he travelleth with iniquity, and hath conceived mischiefe. Here the birth is set before the concep∣tion. [See more in Rule 27]

Hyperbole, is two-fold. 1 * 1.13 Auxésis, when we increase the signification of a speech. So Gen. 29.31. Iacob is said to hate Leah, when he only neglected her, and loved her lesse. So Mat. 10.37. compared with Luke 14.26. and Iohn 12.25. We must not simply hate father, mother, life, &c. but comparatively, when they come in competition with

Christ. So Pro. 13.24. he that spares the rod, hates his son (i) he doth not truly love him, that lets him goe astray to his own destruction, and so acts the part of one that hates him. Thus Gen. 13.16. A∣brahams seed shall be as the dust of the earth, and starres of Heaven (i) his po∣sterity shall be very many. So Psal. 51.7. whiter then snow. Lam. 4.7. whiter then milke, more ruddy then Rubies. So 2 Sam. 1.23. swifter then Eagles, stron∣ger then Lyons. 2 Sam. 2.18. swift as a Roe. Isaiah 49.2. I have laboured in vaine yet not altogether in vain, though for little good. So Gen. 11.4. and 13.10. Isaiah 7.15, 25. Ioel. 3.18. the hils shall flow with milk, and the mountaines with wine. So Canaan was stiled a Land flowing with milk and honey, Numb. 13.27, 32, 33. Cities fenced up to Hea∣ven, Deut. 9.1. So Psal. 107.26. they mount up to Heaven, and goe downe to the depths (i) they are sorely tossed up and downe. Gal. 4 15. ye would have plucked out your own eyes, and have given them me; 'tis a proverbial speech, q.d. you would have parted with your dearest things, to have done me good. Iohn 21.25. the whole world would

not containe the books (i) they would be very many. Iohn 12.19. the whole world goeth after him (i) many follow him. Luke 18.1. Pray * 1.14 alwaies (i) bee constant and persevere in the duty. Mat. 6.3. Acts 2.5. Mat. 19.24. it's ea∣sier for a Camell to go through the eye of a needle. [See more, Rule 19.]

2. Me••ósis, Litote, Tapinósis; when lesse is spoken, and more is meant. Pro. 3.11. despise not the Lords correction (i) highly esteem it. Rom 2.4. despise not the riches of his goodnesse (i) prize it highly. Mal. 2.14. shee is thy compa∣nion (i) thy chiefest and choicest com∣panion. Heb. 13.4. whoremongers and adulterers God will judge, (i) he will plague them here, and condemne them hereafter. Heb. 10.38. my soul shall take no pleasure in him (i) I greatly abhorre him. Psal. 105.15. Touch not mine anointed (i) hurt them not. 1 Sam. 24.14. whom dost thou pursue, a dead dog, a ••••ea? (i) a poor, weak, contemptible person. Mat. 7.23. depart from me, I know you not (i) I detest you, and will for ever punish you. Marke 3.29. shall never be forgiven (i) shall be eternally punished. Mat. 12.20. a bruised reed he

will not break (i) he will cherish and preserve it. Psal. 5.4, 5. thou art a God that takest no pleasure in wickednesse (i) thou greatly hatest it. Iohn 11.11. La∣zarus sleeps (i) is dead. Levit. 26.36. thou shalt fly at the shaking of a leaf. Rom. 4.19. not weak in faith (i) very strong in faith. Revel. 12.11. they loved not their lives unto the death (i) they exposed their lives to all danger, for the cause of Christ. 1 Cor. 10.5. with many of them, God was not well pleased (i) he was highly displeased. [See more, Rule 18.]

Insinuation, is a holy Rheroricall winding our selves into mens affecti∣ons; sometimes by loving and sweet compellations, as Rom. 12.1. I beseech you brethren. Sometimes by appeal, as 1 Cor. 11.13. Iudge in your selves is it comely. Sometimes by Anticipation, as Acts 26.27. beleevest thou the Pro∣phets?* 1.15 I know thou beleevest: he would even perswade him, that he be∣leeved, and verse 29. I would to God that not onely thou, but that al that hear me this day, were both almost, and alto∣gether such as I am, except these bonds; they yet knew not that bonds and suf∣fering

for Christ, was a great honour, and therefore hee puts in this excepti∣on.

Ironia, Ironicall, taunting speeches may lawfully bee used, as occasion serves.

1. God himself used them. Gen. 3.22. the man is become as one of us (i) as one of the Trinity,* 1.16 wherby God declares his great disdaine of their affectation of an impossible preheminence in being like to God. q. d. by his sin he is become most unlike to us. See how well Satan hath performed his promise to man, is not he become like one of us? and hath not hee gained a goodly measure of knowledge, both of good and evill? So Iudg. 10.14. Go, cry to the gods which yee have chosen. 'Tis an Ironicall up∣braiding them for their Idolatry, which they found so comfortlesse, in their greatest need, their Idols being no way able to deliver them. So Isaiah 14.4 8, 9. God himselfe teacheth his people to de••ide the proud King of Babylon.

2. Christ used it, Mat. 26.45. sleep on. q.d. goe to now, sleep on, take your rest if yee can, behold a perillous time is at hand, wherein yee shall have little list or leisure to sleep.

3. Elijah used it to the Worship∣pers of Baal. 1 Kings 18.27. he mocks them, and bids them cry aloud to their drowsy or busie god, peradventure their Baal was asleep, or in a journy, &c. So Mica ah bids Ahab goe up and prosper (i) go up and perish, 1 Kings 22.15. So Io•• [17.2.] taunts at his fal••e friends, in an ironicall expression: No doubt but yee are the people, and wise∣dome shall dye with you. q. d. in your owne conce••t, there are no men in the world but you. No doubt but reason hath left us, and is given wholly unto you; yea wisedome is so tyed to your persons, that her conservation and mine depends on yours. So Amos 4.4, 5. come to Bethel, and transgresse at Gil∣gal,* 1.17 multiply transgressions, &c. q. d. since by no meanes yee will bee reclai∣med, but are desperately set on sin; goe on, and fill up the measure of your sin. Thus Solomon, without any breach of charity, or staine of holinesse, checks the young mans ••olly, with an nony, Eccl. 11.9. Rejoyce O young man, &c. but know, &c. by an ironicall concession, he bids him 〈◊〉〈◊〉 joyce and take his pleasure, &c. and then maries all wi••h a s••inging

but, in the end. So Paul with an holy scoffe, derides the Corinthians, 1 Cor. 4.8, 10 yee are full, ye are rich, you reign as Kings, &c. we are fooles, ye are wise, &c. wee are nothing, you are all. &c. [ironica est concessio, exprimens Corin∣thiorum de seipsis corruptam opinionem. Aretius.]

A Sarcasme, which is a biting taunt, is neer to an Irony, but that it's some∣what more bitter, as Gen. 37.19. behold the Dreamer comes! Thus Michal spits out bitter reproaches against Da∣vid, 2 Sam. 6.20. How glorious was the King to day? (i) how contemptible and inglorious? Thus Shimet reviled him, 2 Sam. 16.7. Thus the people taunt at Moses, Exod. 14.11. because there were no graves in Egypt, hast thou brought us to dye in the wildernesse? Thus the Jewes reviled Christ, Mat. 27.29, 42.* 1.18 Luk. 4.23. they mocked him, saying, Haile King of the Jewes. Nah. 3.14.

Mycterismus, is a kinde of scoffe, neere to the former. Thus the Pharisees derided Christ, Luke 16.14. they did not simply contemne him, but they shewed their contempt of him by their

gestures; they blow their noses at him, as the originall imports, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, deridebant eum, vel sannis eum excipie∣bant. Beza.

Metalepsis, when there are many Tropes in one word, as Mat. 21.10. all the City was moved; the City put for Ierusalem, by a synecdoche generis, and Ierusalem put for its inhabitants, by a Meton. subj. So Mal. 4 2. wings put for beames, by a catachresticall Metaphor, and beams for comfort and refreshing, by a metaphor.

Mimesis, is an imitation of the words of others. Thus David useth the words of rebellious Rulers, Psal. 2.3. let us break their bonds asunder, &c. So Paul useth the words of the Epicures. 1 Cor. 15.3••. and the Prophet speaks in the language of the Prophane Jewes, who made a mocke at Gods word and threatnings.* 1.19 Isaiah 28.13. Manda, re∣manda, expecta, reexpecta, Tsulazu, Kaw, lakau, Kau lakau, Micah 3.1••.

Metaphors are frequent in Scrip∣ture, for our apprehension sake. Thus Christ is called a Rock, a Vine, a Lamb, a Lyon, a Shepheard, a Door, a Wav, an Husbandman. So man is called a sha∣dow,

a flower, grasse, a Woolfe, Beare, Dog, Isaiah 11.6. Thus we read of Me∣taphors from Leaven, Salt, Trees, Seed, Bread, &c. besides many hyperbolicall Metaphors, as Psal. 65.13. the fields sing. Hab. 2.11. the stone out of the wals shall cry. Lam. 1.4. the waies mourne. Gen. 4.10. thy brothers blood cryes. [Hee that would see more Scrip∣ture Metaphors, from seeing, hearing, smelling, touching, tasting, &c. let him peruse Peachams Rhetorick.

Metonymia, 1. Of the efficient cause, thus Moses is oft put for the writings of Moses. Luke 16.29, 31, and 24.27. Iohn 5.45, 46.* 1.20 Thus sinne is put for the punishment of sin, Gen. 4.7. sin lyeth at the door (i) the punishment of sinne. So Numb. 32.23. your sinne will finde you out (i) the punishment of your sinne. Thus Iohn 7.39. the holy Ghost was not yet given (i) the miraculous and sanctifying gifts of the Holy Ghost, were not to fully given, as they were after Christs ascension. So Gal. 3.27. ye have put on Christ (i) ye are made par∣takers of his benefits. Psa. 128.2. lab••ur, put for the food gained by the labour of the hands.

2. A Metonymy of the Subject. Thus by a Sacramental Metonymy the Scrip∣ture oft gives to the Sacraments, the names of the things signified by them. Thus Circumcision is called the Cove∣nant, Gen. 17.10. when 'twas onely a Seale of the Covenant, and the Paschall Lambe is called the * 1.21 Passeover, Exod. 12.11. and Baptisme is called the New∣birth, Titus 3.5. and the bread Christs body, of which it is a signe, Mat. 26.26. So the cup is put for the wine in the cup, Luke 22.20. (i) vinum poculo con∣tentum, continens pro re contentâ] Thus the earth is put for the men in the earth, Gen. 6.11. the earth was corrupt. So Ierusalem, Iudaea, Samaria, are put for their inhabitants. So the house for the people in the house. Luke 19.9. Sal∣vation is come to thy house, Act. 26.31. Pr. 11.29.* 1.22 Thus Hel is put for the Devils in Hell & Heaven, for God who dwels in Heaven. Luke 15.18. I have sinned against Heaven (i) against God who dwels in Heaven. So Mat. 21.25. Thus the dayes are put for the men that live in those daies. Ephes. 5.16. and the nest, for the young ones in the nest. Deut. 32.11. as an Eagle stirreth up her

nest (i) provokes her young ones to fly. So the heart is put for all in the heart, the will, affections, and the whole soule, because the soul keeps its chief residence there, though it be in the whole body, and every part of it. Ier. 17.9. the heart is deceitfull (i) the soule with all its faculties and affections. So Deut. 30.6. Psal. 4.4. commune with your heart (i) with your soule. Ier. 4.14. wash thy heart (i) thy whole soule.

Thus the gate is oft put for the Jud∣ges, who (among the Jews) sate in the gate, Mat. 16.18. 1 Sam. 4.18. and 9.18. Psal. 69.12. So the tongue is put for the speech. Pro. 10.20. the tongue of the just, is as choise silver. So Pro. 11.10. the City rejoyceth (i) the men in the City. So 2 Cor. 4.4. the end of this world (i) of the wicked who live in the world. So 1 Cor. 11.10. the woman hath power on her head (i) shee hath a vaile or cover, which is a signe of her husbands power & superiority over her.

3. A Metonymy of the adjunct, thus the Governour is oft put for his Army. Saul hath slaine his thousand. So Christ is put for his members. Mat. 25.35. I was hungry, and ye gave me meat (i)

my faithfull members. So Acts 9.4, 5. I am Jesus whom thou persecutest (i) whose Disciples thou persecutest. Psal. 16.6. the lines are fallen (i) the portion divided to me, by cords o•• lines. Isaiah 34.17. Psal. 78.55.

Thus the Abstract, is oft put for the Concrete.* 1.23 Psal. 11.7. the righteous Lord loveth righteousnesse (i) righte∣ous men. Iacob sware by the feare of his father Isaack, Gen. 31.53. (i) by the Lord, whom Isaack feared. So Ephes. 3.10. Col. 1.16. 1 Cor. 12.28. Helps, Go∣vernments, for Helpers, Governours. So circumcision, for the persons circum∣cised. Gal. 2.12. So Paul is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acts 24.5.* 1.24 not onely a pestilent fel∣low, but the very pestilence and plague it selfe. Pro. 11.1. false weights are an abomination (i) men that use false weights are abominable. So the belly is put for a Belly-god. Tit. 1.12. and wic∣kednesse for wicked men, Gen. 19.15. [See more, Rule 36.]

Thus the signe is oft put for the thing signified, as, the Scepter for the King∣dome, Gen. 49.10. the sword for autho∣rity, it being a signe of it. Rom. 13.4. the keyes, for Ecclesiasticall▪ power.

Mat. 16.19. Thus the Name is oft put for the thing it selfe, Rev. 3.4. thou hast a few names (i) men professing the truth. Pro. 18.10. the name of the Lord (i) the Lord himselfe. Phil. 2.10. Ephe. 5.20. Acts. 1.15.

Thus the time it selfe is put for the thing done in time. 1 Cor. 4.3. * 1.25 mans day (i) ••ans judgement; save me from this houre (i) from this danger. Iohn 12.27. So Iob 32.7. dayes should speak (i) the aged who have seen many daies.

4. A Metonymy of the effect. 2 Kin. 4.10. death is in the pot (i) poyson or some deadly thing, which causeth death. So Mar. 9 17, 25. a dumb spirit (i) making men dumb. Rom. 8.6. to be carnally minded is death, (i) tendeth to death, or bringeth death. So Rom. 6. ult. and 7.7. is the Law sin? (i) is it the cause of sin? Heb. 11.39. they received not the promises (i) the fruit of the pro∣mises, for they had the promises, but the accomplishment was in the time of the Gospell. Iohn 3.19. this is the condem∣nation (i) a speciall cause of condemna∣tion. Iohn 17.3. this is life eternall (i) 'tis the way to life eternall. Gen. 25.23. two Nations (i) the fathers of two Nations.

Thus the Law is said to be pure, righte∣ous, &c. Psal. 19.8, 9. because it makes men so.

5. A Metonymy of the matter. Gen. 3.19. dust thou art (i) thou art formed out of the dust. Psal. 105.18. he was laid in Iron (i) in setters. Psal. 115.4. their Idols are silver and gold (i) made of such metall.

Paranomasia, is a pleasant sound of words, as Psal. 21.7. In te confisi, nun∣quā confusi. So Isa. 5.7. in the Original, is an excellent Paranomasia. Mispal Mis∣pach, Zadaca Zeaca. So Rom. 2.1. in quae al••um damnas, teipsum condemnas▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So in the Greek there is an exc••llent Paranomasy. 2 Cor. 4.8, 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. haesi∣tamus, at non prorsus haeremus. So Mat. 8.22. let the dead bury the dead. 2 Tim. 4.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So 1 Tim. 3.16. Rom. 12.2. Mat. 16 18. and 24.7. Phil. 3.2.3.19. [See the Originall] 2 Cor. 6.10. as poor, yet making many rich, as having nothing, and yet possessing all things. So Bethel shall be Beth-aven▪ Amos 5.5. Psal. 25.16. Gna•• ani, af••flictus ego &c. Hosea 4.18. a••abu hebu am••nt ••ona.

Periphrasis, is the using many words for one thing. Thus Iohn 21.20 the Disciple whom Jesus loved (i) Iohn. The fruit of the vine (i) wine. To lay down this Tabernacle (i) to dye. The Doctor of the Gentiles (i) Paul. The Father of lying and murther (i) the De∣vill. So death is called the going the way of all the earth▪ because none can escape it: and Solomon cals it our long home, &c.

Pleonasmus, the most wise God con∣descending to our rude and weak capa∣city, oft useth sacred P••eonasmes, ••or the better clearing of things to our under∣standing, and beating them into our dul apprehensions. So Deut. 13.4. those in∣culcations are not vaine, but serve to worke things the better upon our hard hearts. So Deut. 32.6. O foolish people and unwise. 1 Iohn 1.1. wee have seen with our eyes, &c. Iohn 1.3. and 6.33, 34, 35. Mat. 5.2, &c. Christ cals himself seven times there the bread of life. The Psalmes are full of such pleonasticall inculcations. The Scripture is o••t exege∣tical, what it speaks darkly in one place, it explains in another.

Polyptoton, is a variation of cases, as

Rom. 11.36. of him, from him, to him, &c. Iohn 17.25. 2 Cor. 12.14 Luke 8.5.

Polysyndeton, when words and sen∣tences are knit together, with many copulatives, as 1 Cor. 13.1, 2, 3. and though I have the gift of prophesie, and understand all mysteries, and all know∣ledge, &c. So Gal. 4.10. Ro. 8.38, 39.

Prolepsis, or Hypophora, is the pre∣vention of an objection, as Pro. 3.9. Ho∣nour the Lord with thy riches. Ob. So I may beggar my selfe: he prevents this objection, so shall thy barnes be filled. So Mat. 6.33. first seek spirituals, above and before temporals. Ob. So I may im∣paire my wealth, health, &c. He pre∣vents this, all these things shall be cast as an over-plus into the bargaine. So Iohn 11.2. [See more, Rule 27.]

Prosopopaeia, the faining of a person, as when wee bring in the inanimate creatures, speaking or hearing, &c. So 1 Kings 13.2. O Altar, Altar, thus saith the Lord: he speaks to the Altar, as if it were a person that heard him. Psal. 98.7.8. let the sea roare, and the floods clap their hands, and the hils rejoice. Rom. 8.19, 20, 21. The Apostle brings in the creature waiting, groaning, travelling.

So Isaiah 35.1, 2. he attributes joy and singing to the wildernesse. See a most lively, rhetorical, prosopopeical descrip∣tion of the terrible Army of the Babylo∣nians, Ioel 2.1.10 12. So Ioshua 24.27. this stone shall be a witnesse, for it hath heard all the words of the Lord. Isaiah 1.2. Heare O Heavens &c. Iudges 9.8. Iotham brings in the trees, speaking like men. The Olive will not leave his fatnesse, nor the Figtree his sweetnesse, nor the Vine his wine, to reigne over others;* 1.26 but tis the bramble, that affects soveraignty and dominion, a base, scrat∣ching, worthlesse, fruitlesse shrub, good for nothing but to stop gaps, and keep out beasts, from spoyling the pleasant fields, and afterward to bee burnt. [Rhamnus exilis est, unde vix umbram jacit quae protegar, ac sub se delitescentes pungit & stimulat. à Lap.

Synecdoche generis, when a generall word comprehends the particular. Mar. 16.15. Goe preach the Gospell to every creature (i) to every rationall creature. Psal. 1.6. the Lord knowes the way of the righteous. viz. with a knowledge of favour and approbation. So Amos 8.14. they sweare by the sin

of Samaria (i) by the Idol that is placed there (i) the golden Calves. Thus wic∣kednesse is put for Idolatry, Zach. 5.8. and for Incest, Levit. 20.19. Thus the Philistine is put for Goliath, the Apostle for Paul, our Saviour for Christ. Mat. 11.18. Iohn came neither eating nor drinking. viz. after the common man∣ner. Gen 31.21. Iacob fled over the Ri∣ver (i) Euphrates. Psal. 19.7. the Law of the Lord (i) the whole word of God. 1 Cor. 6.12. all things are lawfull (i) all adiaphorous things. Ier. 8.6. no man (i) very few.

Thus the whole is oft put for a part, as Mat. 3.5. all Iudaea went forth (i) a great part. So 1 Kings 10.24. all the earth went to heare the wisedome of Solomon. Mat. 4.23. he healed all disea∣ses (i) all sorts of diseases presented to his cure. Luke 2.1. all the world was taxed (i) all the Provinces belonging to Augustus. 1 Tim. 2.3. who will have all men to be saved, &c. (i) all the Elect, of what Nation or Degree soever. Rom. 10.12 God is rich to all (i) to all that truly call upon him. Heb. 2.9. he tasted death for every man (i) for every san∣ctified man. ver. 10. All in Scripture, is

oft taken distributively, for some of all sorts, not collectively for the whole masse of mankind. The ignorance of this distinction is the ground of many errors amongst us.

Thus the plurall number is put for the singular, as Mat. 27.44. the thieves (i) one of the thieves upbraided him.

2. Synecdoche speciei, when a par∣ticular implies the generall, Mat. 4.4. and * 1.27 6.11. bread (i) all kind of food. So Gen. 3.19. Thus peace is oft put for all temporall blessings. So a brother is put for a Kinsman, Mat. 12.47. thy brethren are without (i) thy kinsmen Caesar for the chiefe Magistrate. Mat. 22.21.

Thus a part is put for the whole, Rom. 13.1. let every soule (i) let every man be subject. So the roof is put for the house, Mat. 8 8. So Gen. 46.26. all the soules that came out of Egypt. Eze. 18. the soule that sinnes. So the body is put for the whole man. Rom. 12.1. Thus prayer is oft put synecdochically for the whole worship of God. Luke 18.20. two men went up to the Temple to pray (i) to worship God. So Rom 10.12, 13. Ioel 2.32. Acts 2.21. Gen. 4.26. and 12.8. first, because it is a speciall

part of Gods worship, very pleasing to him. 2. Because prayer must accom∣pany every Ordinance, Luke 18.12. I fast twice in the Sabbath (i) in the week.* 1.28 Thus oft the denomination is gi∣ven from the better part; as Sion for all Ierusalem, and Ierusalem for all Iu∣dah.

Thus the feare of the Lord is oft put for the worship of God. Pro. 14.26. Psal. 130.4. Deut. 6.13. Acts 10.35. Psal. 128.1 and 112.1.

Thus the hand is put for the whole man, Pro. 10.4. and the head for the whole man, Pro. 11.26. blessing shall be upon the head of, &c. Pro. 3.22. grace to thy neck (i) to thy whole man.

Thus the singular number is put for the plurall. Ier. 8.7. the stroke knows her time (i) the strokes. Numb. 6.24▪ 22. the Kenite (i) the Kenites shall be wasted. Iob 14.1. man (i) all men have but a short time.

Thus a certaine number is put for an uncertaine. Zach. 3.9. Christ is said to have seven eyes (i) many, to signifie his singular care over his Church. So Rev. 1.20. and 5.6. Deut. 28.7.25. ••••y seven wayes (i) many wayes. Psal. 12.6.

Iob 5.19. Psal. 119.164. seven times a day. Pro. 24.16. the righteous falleth seven times a day (i) oft. Eccl. 11, 2, 9. Mat. 12.45. seven other spirits, &c. If any desire to see these Tropes and Fi∣gures more fully explained, let him per∣use the learned, Glassius his Philologia, the second Part.

FINIS.

Notes

• * 1.1

  See more fully Glassius his Philologia, Edit. 3. p. 1423.
• * 1.2

  More ••umano Deus in seri••tu∣ris ad homin••s loquitur. Aug. Asf••ctus ••••i∣bu••n••ur Den seem dum ••s••••∣ctus.
• * 1.3

  Plena effectû•• reticentia. Bucer. See Glossius. p. 1437.
• * 1.4

  Si, apud He∣braeos ••st nota jurantis, ut 1 Sam. 14▪45.
• * 1.5

  Ver••a abrup∣ta ad sestinatio∣nem re•• notan∣••••m, & ad ••re∣p••da••ionem m∣••••••••dam. Pa••••us.
• * 1.6

  Quasi sensu percepistis.
• * 1.7

  Corre••tio, q.d. quid dico susci∣tabit? imo ••am constitutus est, & in regno ver∣satur. Iunius. Commiserationis ergô.
• * 1.8

  Commisera∣tionis ergò, &c.
• * 1.9

  See more Rule 23.
• * 1.10

  H••c Schema Ec∣clesiastae fre∣quenter usu•• erit, quoties res poscit affectum n••si enim i••e∣r••s quod do∣cere vis, prae∣tervolat oratio nec acule••s in animis audien∣tium relinquit. Dress••r.
• * 1.11

  Dominum prae∣sepis (i) cognovit Dominum in praesepio se a∣lentem. à Lap.
• * 1.12

  Crebrâ Hystero∣logiâ utitur Ie∣remia.
• * 1.13

  Vel Epitasis (••) intentio, cum verbi vires intenditur.
• * 1.14

  Tô semper, idem est quod sedulò perseve∣ranter, assiduè. à Lap.
• * 1.15

  Est in hâc A∣postrophe acer stimulus quo pungit Agrip pam, ut creda•• in Christum. à Lap.
• * 1.16

  Voluit Adam nobis per esum pomi sieri simi∣lis, en quàm factus est dissi∣milis! voluit scire bonum & malum, en in quale ignoran∣tiae barathrum corruit. à Lap.
• * 1.17

  Si sapis, metu mortis & divi∣ni judicu resiae∣na tuas volup∣tat••s, resiste tu∣is cupid••tati∣bus, amores va∣••••s ••uri si••a, ut jud••i qui concissi•• earum usum. ••ed v••••u it abusum con∣••ruonired••las rationem. •• Lap.
• * 1.18

  In gestu magis quàm verbis ostenditur, fit{que}, cum naso sus∣penso quippiam fastidimus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enim est nasus. See Mr Leigh on the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  Irrident ver∣bum Dei, ha∣bentque pro bal∣butie ineptâ. Musculus.
• * 1.20

  N••x•• caput sequitur & pae∣na culpam indi∣viduā, uti lictor ••eum, conitatur
• * 1.21

  Fuit s••gnum il∣lius transitus. Met. sub.
• * 1.22

  Hebraei per M••∣tonymiam, quâ continens pro contento poni∣tur, Deum vo••can•• Scamaim (i) ••oelum. à Lap.
• * 1.23

  Iustitia est ad∣junctum homi∣nis.
• * 1.24

  Sic scelus pro scelesto, & exi••••iale vocant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (i) exitium, per Autonomasiam. à Lap.
• * 1.25

  q. d. I expect another day, beside mans day; now man carries all be∣fore him, he hath all the doings now, he may judge & censure as he pleaseth, it is but his day, and I regard it no••.
• * 1.26

  Stultitiae est, ab∣••ect •• libertate, spresis piis Ma∣gistratibus, om∣nem potestatem impio, improbo, crudeli nebuloni committere. Wolphius in locum.
• * 1.27

  Per panem, ••n∣tellige o••nia hujus vitae admi nicula, ut cibum, potum, vesti∣menta.
• * 1.28

  A potiori die hepdomas vo∣catur Sabba∣thum. à Lap.